SERM. may fometimes appear to be really much IX. lefs, and at other times much greater, than it is generally taken to be in the Opinion of fuperficial and ill-judging Men. And by the fame method, fome good Actions may appear to be indeed much better than they are commonly thought; and others not fo good. Thus the Contribution of the poor Widow's Mite, was a more heroic Act of Charity in itself, and in the Eye of our Saviour, than it was in the Eyes of others. But the long, formal Prayers of the Pharifees, and their punctilious exactness in Ceremonies, were much less esteemed by him than other Men. The reason is the fame in both cafes, they judged by outward Appearance, and he judged righteous Judgment.

But if it be a matter of Sentiment about which we are to judge, we must endeavour clearly to understand the Terms of the Propofition in which it is contained, the nature of the Evidence on which it is built, the Arguments brought to prove it, the Objections made against it, and the difference between the Weight of the Arguments on one fide, and of the Objections on the other. The difference, I fay, of their Weight

not

not of their Numbers: For one weighty, SERM. solid Argument or Objection, which carrieth IX. plain Evidence, or ftrong Conviction with it, fhould have more Influence upon us than twenty weak or diftant ones, though dreffed up with the utmost Art, or urged with the greatest Zeal.

4. Would we judge righteous Judgment, we must by all means diveft ourselves of those bad Difpofitions which lead us to form a wrong one. Especially, these three, Pride, Paffion, and Party-prejudice.

Pride prompts us to adhere ftiffly to all our preconceived Sentiments, right or wrong; blinds the Eye of the Mind, and bars the Heart against the Entrance of Conviction and new Light, under a false notion, that it is a fhame for a Man to be found in an Error, and a fickleness to alter his firft Judgment. This puts a stop to all Improvements in true Knowledge, gives him a contempt of all Opinions but his own, and renders him impatient of examining any to the Bottom.

Paffion puts the mind into a Hurry and Ferment; and whilst it continues under that diforder, it is as incapable of judging or diftinguishing

SERM. tinguifhing between Truth and Falfhood, IX. Right and Wrong, as the Palate is of distin

guishing Taftes when the Body is in a high Fever. So that a Man in a Paffion fhould never believe his own Thoughts; because they will always make a falfe Representation of things to the Mind.

per

Party-prejudice is another thing that strongly perverts the Judgment. For how can that man expect to form a righteous Judgment, who is refolved to form none but that which his Party hath formed already for him; to which he is, at all Events, determined to adhere? This is fo far from mitting him to judge righteous Judgment, that it will not fo much as fuffer him to examine, in order to form any Judgment at all; nor to confider the Foundation of his own Notions, or of theirs who differ from him. Such a man, inftead of trying all things, and bolding fast that which is good, tries nothing, but bolds faft that which he hath first feized on, good or bad.

Persons that are governed by fuch Difpofitions as these can pay no due regard to this Rule of our Saviour: And if we would put it into Practice, we must not only guard against

against these irregular Affections, but en- SERM. deavour to cultivate the contrary; Humility, IX. Meeknefs, an Opennefs to Conviction, and

a fincere Defire to receive and embrace the Truth as it is in Jefus where-ever · we find it.

5. It may help us to form a right Judgment of things, to confider the natural Confequences and general Tendency of them. If, for instance, we find that any particular Practice we allow, be the frequent occafion of Sin, by leading us to a neglect of Duty, or Formality in it, or by tempting us to act out of Character, or by expofing us to bad Company, and bad Examples, which endanger the Peace and Purity of the Mind, that Practice, I fay, if it be not unavoidable, appears by this it's bad tendency to be unlawful. So if any particular Doctrines are plainly dishonourable to fome or other of the divine Perfections, or have a direct tendency to induce and countenance Licentioufnefs, Carnality, and Pride, we may be fure they are not the Doctrines of the Gofpel, becaufe thefe do all exalt the honour of every divine Attribute and tend to make us holy ifpiritual and humble. But what

IX.

SERM. ever Practices or Doctrines have a visible tendency to improve the divine Life in our Souls, and make us more holy, humble and heavenly, those we may fafely pronounce to be right and agreeable to the Will and Word of God.

6. To form a righteous Judgment we must be sure to judge by a right Rule, and take care not to mistake it. In all matters of Religion, the only Rule we have to go by is the Word of GOD: To which all Parties refer as the Source and Teft of their religious Principles; from whence they profess to take them, and by which they are content to try them. To this then must we steadily adhere in oppofition to all other Tefts and Standards devised by Men.

But we must not only adhere to it, but take care to understand it. For a Rule, though ever so good in itself, can be of no fervice to us till it be well understood; it may otherwife be the means of leading us out of the right Way; and not only fo, but of making us confident in the wrong. We muft therefore, according to our Saviour's own Direction, fearch the Scriptures (c);

(c) John v. 39.

that